Namo Vache
Vakku denotes the production of a spoken word through the mouth. This essay discusses the different stages of this process, in detail.
Vakku is of two kinds.
The first is the word that is delivered from the mouth. The second is the process that internally occurs in our body, which leads to the generation of the word. The Veda has named these two as the delivered word and the un-delivered word.
The delivered word is chiefly in the alphabetic form, so as to convey the expression of the person who delivers it. Sometimes, it will be in the form of sound with different sounds being employed to express the various feelings.
In accordance with the Yajur-Veda, there are four forms of the vakku. Three forms of the vakku relate to the state before it is expressed, whilst the last state refers to the expressed word. Unquestionably, it is difficult to identify the first three stages; which are termed the Para, Pasyanthi, and Madhyama.
In the Lalitha Sahasranama Stotra, the power of Vakku is praised as follows.
Para prathyakchithi rupa pasyanthi paradevata|
Madhyama Vaikhari rupa bhaktha manasa Hamsika||
Paniniya Siksha
Maharishi Panini standardised grammar in his magnum opus Paniniya Siksha. In this monumental work, he clearly explained these three stages of the vakku. These explanatory notes on vakku have been acclaimed by many authors.
Man has the ability to express his feelings through words and speech. The process of word formation commences with the mental suggestion that one has to speak a particular word to denote one’s feeling. This is the first stage of word generation. The subconscious mind then selects the appropriate combination of alphabets to deliver the word.
There are several factors that influence the thought process of delivering words. The enunciating person’s need, time, venue of the speech, understanding capacity of the listener, past experiences of that person, ability to express feelings or thoughts, and command over the language are the different factors that contribute to the delivery of words. Space is another major factor that provides an opportunity to an individual to articulate words.
The objective mind grasps and utilises several direct and indirect contributing factors that come to it from previous experiences. The subjective mind examines and weighs the different outcomes, and finally determines the appropriate expression to be delivered by that person. The ego takes an active part in this process, and invokes the ‘I’ consciousness in that person.
There are two entities, namely the Jeevatma and the Atma. The Atma takes control over the thought processes of a person and regulates that person’s mind, in order to deliver the expression.
In each and every action, the mind is naturally involved. The mind does not think about itself, and it does not provide any indication about its thought processes. That is why humans cannot recognise the role of the mind in any process. The Atma responds to the suggestions of the intellect, and thereafter directs the mind to initiate action. After this, the mind generates the words that are to be spoken.
In other words, the mind invokes the energy in the body. This energy is in the form of fire, and this invoked fire invokes the air.
Agni – Vayu
The life processes in every living creature indicate the presence of life. The processes of breath and heat indicate the presence of life. These two aspects are representations of Vayu andAgni in the body. The body consists of the Panchabhutas or five basic elements. Air circulates in the different regions of the body and is known by the names of Prana, Apana, Vyana, Udana, and Samana. Yoga specifies adds five more places in the body, in which the air circulates.
Although there are different types of Vayus in the body, they are represented by the single name Life. The lungs are the main organs that are responsible for the circulation of air.
As such, the body is the representation of Agni; and the different parts of the body are at different temperatures. It is higher in the anus region, lower at the mouth, and much lower on the skin. The hypothalamus gland, regulates the heat of the body.
The Agni in the abdomen digests the food. The abdomen is termed the Jathara and the Agni in that location is termed the Jatharagni. The pronunciation of words is the result of the action of Agni and Vayu. Thus, when a person intends to pronounce a word, the mind comes into play and invokes the Agni located in the stomach. Thereupon, the invoked Agni and Vayu start moving upwards.
In several texts on grammar, it has been indicated that the Vayu plays a cardinal role in the pronunciation of a word. Vayu is located at the navel in the body.
The invoked Vayu travels in an upward direction, and traverses important places like the heart, throat and nose. In this manner, the Vayu finally reaches the larynx. There it undergoes vibrations according to the alphabets in the word, and is finally emitted as the sound of that word.
All these stages are regulated by the mind, intellect, brain and Atma. The mind organises the process, the intellect determines the word, the brain uses its knowledge of previous experience, and the Atma directs the word. The heart is the first stage of the Vayu, where the latter will be in a basic sound form. The pronunciation at this level is known as a basic utterance. It will be at a slow pace and deep in sound, as if emerging from a low level.
Comparison with the process of a Yajna
In yajnas, the soma will be offered to the deities at three times. The soma juice is obtained by grinding the branches of the soma plant. This process is known as savanam.
This is done in the early morning, on the day of the yajna. This soma juice is poured into the wooden pots, dedicated to the presiding deities. This process is accompanied by the chanting of mantras. During the yajna, these pots will be offered to the presiding deities of the yajna. Thus, the savana includes the processes of gathering the soma plants, grinding them, storing them in pots, and offering them to the deities, while chanting the stotra mantras.
Prata Savanam
The savana performed in the morning is termed the pratassavana. At this time, the mantras must be chanted in a bass voice and at a slow pace. The pratasavanam is the first of the savanas. The Gayatri chanda is the first among the chandas. Therefore, there is a direct relationship between these two. During the ancient period, yajnas enjoyed greater popularity and were inaugurated with the pratasavanams. For this reason, the early grammarians had declared that a bass voice generatedin the heart, was equal to the pratasavanam. In this manner, they established a relationship between the pratasavanam and the Gayatri chanda.
Midday Savanam
In the middle of the day, the Sun is directly overhead, in the middle of the celestial orb. The sunrays are of much greater intensity and heat at this time of the day. This period of the day is known as the midday or madhyahna; and the savana performed at midday is denoted as the midday savana.
This can be applied to the vakku. When a loud utterance is required, the Vayu will be shifted to the throat area by the mind. In the midday savana, the mantrashave to be chanted in a loud voice. This savana is related to the Trishtup chanda. The vocalization at this time of the day, has to be at a medium level.
Third Savana
This is to be performed, consequent to the afternoon. The mantras, at this time of the day, are to be chanted at a high-pitch and in a loud voice. In this stage, the Vayu reaches the head and accumulates there. This savana is related to the Jagathi chanda.
As the Vakku is expressed through the heart, throatand head it is designated as the Tristhana Vyanjanatmika.
The word Vak has been derived from the noun Vacha Paribhushane. That which is spoken is Vakku. The Vahu transforms into Sound and attains the form of alphabets to manifest in a clear fashion. The sound may be either in an implied or express form, in these three stages.
When the sound is delivered in the form of alphabets, it is termed the express form of the sound. When it is clearly uttered, it is denoted as suvyaktham. The entire process from the first stage of the intellect’s role to the final stage of suvyaktham, is termed as Vak.
The budding stage of vak energy is Para, the invocation of the mind is pasyanthi, if the word is expressed with middling intensity, it is madhyama, and if it is completely and clearly expressed, it constitutes Vaikhari. Every creature employs this process, in accordance with its physical form. The entire activity in creation is carried out through this Vakku; which is the cause behind honour, wealth, power, abundance, dangers, insults and death. This energy brings the food necessary for creatures to live, and it is responsible for the wellbeing of the mind.